





Class 

Book 'S *7 _ 

Copyright N°_j. ? D 'Cl 

COPYRIGHT DEPOSIT. 
















WHAT I AM 


REVISED EDITION 






WHAT I AM 

f 


BY 

WALTER W. SMALL 


NEW YORK AND WASHINGTON 

THE NEALE PUBLISHING COMPANY 

1906 








\ 


LIBRARY of CONGRESS 
Two Copies Received 

NOV 20 1906 

Copyright Entry 

?. / 90 6 
CLASS (X. XXc, ( No, 



/ 4 O 


COPY B 


COPYRIGHT, 1905, BY W. W. SMALL 
COPYRIGHT, ico6, BY W. W. SMALL 

ALL RIGHTS RESERVED 



PREFACE 


v 


My grand-parents were “hard-shelled Bap¬ 
tists/’ My father a dissenter. 

This left me free to accept or reject any or 
all religious precepts. 

Like most boys, I preferred the freedom of 
the fields and woods to the oppressive atmos¬ 
phere of church, so as a child I received little 
or no church discipline. 

I often heard religious subjects discussed, 
both pro and con, but such discussions failed to 
convince me. 

As I grew older I felt the need, as I believe 
every one does, of a sure guidance to point 
the way and help me to obtain the ultimate 
reward of life. 

I yearned for a clear understanding, of the 
present and future, sufficient to direct 'my 
labors and enable me to attain present satisfac¬ 
tion and confidence for the future. 

As a balm for my uneasiness I plunged into 
the world of labor; but labor did not fully 
satisfy this desire. 

Labor, merely for the sake of labor, seemed 
to sap more than it benefited. 



6 


WHAT I AM 


The struggle for money seemed to benumb 
rather than quicken and broaden my better 
qualities. It seemed an endless struggle to see 
who could get the most of that which belonged 
to all. Such a life could not lead to better 
conditions. 

To dedicate one’s life to such a struggle 
seemed sacrilegious, if not criminal. 


Of course, to possess money is to possess 
power; but why should I desire more power 
while I lacked the insight to direct even that 
which I had? 

What did I want to accomplish? That was 
the first thing to be determined. 

Everything about me seemed to resolve 
itself into a struggle for personal supremacy, 
a senseless jumble of fear and contention. 

What was to be the outcome of all this 
struggling life and ambition? 

There must be some good that all are striv¬ 
ing for. What is it? 

O for something to show me what I was 
supposed to be! and how I am to accomplish 
it! 

What do I want to be ? What should I be ? 
What is the object of living? 



WHAT I AM 


7 


Surely the hoarding of money or property 
is not it. Such achievements are the parents 
of slavery and oppression. 

I detested money both for what it cost me 
and for the inequalities it made in men. 

I could hardly hold it! I wanted to fling 
it from me as unworthy of me, or I of it! 


I traveled among the great churches, to see 
what they were teaching, but they could not 
help me. 

The first that really fixed my attention and 
caused me to look in the right direction was 
some Scriptural quotations that I remembered 
as a child. 

“The Kingdom of God is within you”— 
“God created man in His own image.” 

What were we to understand by these say¬ 
ings? Were they merely blind metaphors, or 
was there literal truth in them if looked at 
from the right standpoint? 

I read that “Christ saw not the outward 
semblance but the heart of men.” 

What was meant by the heart of anything? 

Does the “heart of man” resemble the 
“Kingdom of God”? 




8 


WHAT I AM 


About this time I had the opportunity of 
observing an egg during the period of incuba¬ 
tion. 

Here was revelation! Here was the heart 
of a thing being created and set to work before 
my very eyes! 

Here was life and matter, intelligence and 
spirit (for who can doubt spiritual oversight) 
of all grades, working with systematic intelli¬ 
gence, each in its own sphere, to accomplish 
birth and creation. 

Here was an exemplification of the “heart 
of man” and the heart of the Universe—“the 
Kingdom of God.” 


A study of the different stages of matter, 
as here and elsewhere exemplified, revealed 
the direction in which matter was traveling 
and also the method of its progress. 

A comparison of the successive stages shows 
what may be transmitted, or carried up, from 
one stage to another; and also the effect of 
combination. 

The higher, more complex, stages are found 
to be but repetitions and combinations of the 
lower stages. 

The changes noticeable in the simple indi¬ 
viduals of the lower stages, as they advance 



WHAT I AM 


9 


to enter upon the more specialized duties of 
the higher, are due mostly to their change of 
environment and the new nature of their 
labors. 

The same individuality is there (working 
only in different channels and under different 
conditions) increasing in intelligence, grad¬ 
ually, through its own experience and the help 
of others, the same as we do in our lives. 


I submit “What I Am” as my best effort to 
reveal the “Object of Life” and the “Secrets 
of Living.” 







































WHAT I AM 


CHAPTER I 

I always have had, and I suppose others 
have also, a great desire to know what I am, 
what life is, and what is the object of life. 

I, myself, appear to be only a part of myself. 

I appear to be the principal life-element, 
giving intelligence and direction to the body; 
but am not the body itself, for I am not even 
conscious of its internal arrangements and 
could not run them if I tried. 

My business is to expend and provide in a 
general way. 

I have no means of ascertaining bodily 
wants, except through nerve telegraphy. 

I am the finished product rather than the 
source of power; for I know nothing of the 
machinery of life or the primary methods of 
producing power. 

My body is constructed and operated with¬ 
out consulting me; and does things without my 
knowledge or sanction. 

I know nothing of the internal workings or 
management of my body. 

Who heals the cut on my finger? 




12 


WHAT I AM 


Who tells me when I am hungry and when I 
have performed the right act to satisfy that 
hunger ? 

What is hunger or pain anyway ? 

What wise head studied out digestion; and 
who knows enough to run it? 

Who, so opportunely, pads my hands with 
calluses, to protect them,, when I use the axe? 
It isn’t I. I don’t know how to do it. 

Such things are miracles to me. 

Who then am I, and who runs this wonderful 
body that performs such unfathomable mys¬ 
teries before my very eyes? 

Does not religion embrace the relations of 
man to his Maker? 


I have always felt that there must be a 
reasonable religion. A religion that would 
explain, not mystify, the workings of what 
we call Nature. 

To live with satisfaction one must know 
what is the goal of life, and why we are living. 

In my gropings for religious truth I have 
arrived at convictions that are a source of 
great satisfaction to me. 



WHAT I AM 


13 


I begin by supposing that the first, or prime 
substance of creation (which I think is the 
ether), possesses the rudimental powers of all 
future developments. 

The idea of creating something out of 
nothing does not appeal to me in the least. 

Neither do I believe that an outside, personal 
God dictates the local conditions and move¬ 
ments of every particle of matter in the 
universe; or is author of all the local super¬ 
stitions, selfishness, strife and misguided 
efforts that we see everywhere. 

Evil and contention could not be'the prompt¬ 
ings of an all-wise, loving God. 

There is certainly an intelligence inherent 
in matter that owes its origin to no outside 
power. 

A loving omniscient God could not be the 
creator of a low state of intelligence, cruelty, 
or indecision. Such things are not the product 
of mature perfection. 


Everything, so far as we know, grows from 
a small beginning upward. 

I am led to believe that supervising omnis¬ 
cience develops from rudiments the same as 
everything else; and that the rudiments of 




14 


WHAT I AM 


intelligence, as well as material structures, are 
contained in that first, fundamental substance. 

That matter does possess intelligence of its 
own is, to me, beyond question. 

I believe that that first substance possessed 
this rudimental power because, upon close 
study, I find that it must have done so in order 
to exist itself. 

Here are some of the facts that lead up to 
this conclusion: 


For a substance to maintain an existence it 
must have qualities, for it is by its qualities 
that it demonstrates its existence. 

To possess qualities a thing must have power 
and intelligence. 

Argument:—To whatever degree of rarity a 
substance exists it must possess some degree of 
stability. 

To possess stability a substance must have 
some power or control over its substance or 
particles. It could not, otherwise, maintain its 
structure. 

For a thing to exercise power to a given pur¬ 
pose, if only an attempt to hold itself in shape, 
it must possess intelligence. It must know 



WHAT I AM 


15 


that other particles are there before it can 
attach itself to them. It must know that it has 
a shape or structure before it can offer resist¬ 
ance, or put forth power definitely, either for 
or against. 

There can be no doubt but that it requires 
intelligence to perform an action. (Whether 
that, action is represented by mineral cohesion 
or spiritual perception, the principle is the 
same.) 

The only question is, as to the nature and 
source of the intelligence—whether that intelli¬ 
gence is an elementary principle of matter 
itself, capable of self-management and self¬ 
development, or whether it is supplied from 
without, by an all-wise, mature Creator and 
Director ? 


All natural phenomena appears to support 
the theory of individual independence, aug¬ 
mented perhaps by outside supervision. 

The separate individuality of everything, 
the constant struggle to maintain life, the 
timidity of individual action and constant fear 
of harm, the predominating influence of local 
circumstances and personal experience in form- 



16 


WHAT I AM 


ing and directing the individual, all go to prove 
individual independence and disprove omnis¬ 
cient dictation. 


To prove that intelligence is not mature and 
omniscient at first, but gradually becomes so 
through self-exertion and experience, we have 
only to look back upon our own lives. 

Intelligence of such a growing nature could 
hardly belong to mature omniscience. 

That particles of matter know enough, of 
themselves, to select and unite with other 
particles, seems conclusive; the more so the 
more we study their habits. 

Every particle knows enough to adhere to 
another particle. 

He who carefully observes the painstaking, 
mathematical construction of crystals can 
hardly doubt the presence of a local, mineral 
intelligence. 

For particles of matter to unite and progress 
as they do, they must, to some extent, possess 
the following properties: 


Summary:—To accomplish a definite pur¬ 
pose a thing must—First, possess power (be 
self-conscious) ; Second, know how to apply 



WHAT I AM 


17 


power (become an effective individual) ; and, 
Third, know the effect of power when so 
applied (be able to acquire knowledge by 
perception). 


To construct a definite substance it is neces¬ 
sary to know the peculiar particles, or mode of 
construction, of that substance, as distinct from 
every other substance—must know enough to 
select and construct, know its own and unite 
with it. 

This much intelligence must be locally 
present in everything that exists. 


System requires intelligence. 

Chance could never establish a characteristic 
or create a clear-cut diversity. 

The power of the magnet plainly shows the 
ability of minerals to make choice of sub¬ 
stances. 


Intelligence, then, is the prime quality of 
matter; and power its manifestation. 







18 


WHAT I AM 


Life is, merely, a systematized application of 
power. This is why the degree of development 
that we call Life does not appear until well 
along on the road of progress. 


If these inductions and reasonings are cor¬ 
rect, we have now the foundation established 
upon which we may build, through evolution, 
our future life structure. 



CHAPTER II 


But again:—Reason dictates that matter 
must possess this constructive power within 
itself. 

The life and intelligence exhibited every¬ 
where in nature, so dependent upon its own 
limited resources, so fearful and uncertain of 
action, with methods so exclusively character¬ 
istic of its local, and past, conditions, and so 
zealously self-centered, could not possibly be 
supplied or managed by one superior, earnestly 
directing, cosmic source. 

The power is certainly within, and a part of, 
each individual thing or substance; and is often 
recognizable through several material changes. 

The presence of homogeneous substances 
everywhere furnishes ample proof of the pres¬ 
ence of, and work done by, this material power 
and discriminating molecular intelligence. 

No clearer showing need be given to reveal 
the presence of a local self-conscious power, 
selecting and uniting with its own, than the 
formation and growth of homogeneous sub¬ 
stances. 


20 


WHAT I AM 


How, except by a local self-accruing power, 
could such a variety of individual traits, and 
methods of existence, be developed as is shown 
in our present clear-cut diversity of substances 
and species ? 

What sense is there in all this petty strife and 
failure unless we, and everything else, are self- 
directed and self-managed? 

Everything everywhere acts in accordance 
with its own, present or hereditary experience, 
leaving room only for reasonable chance occur¬ 
rences or individual venture. 


The magnet never applies the wrong force to 
an approaching object. This shows that the 
magnet is not only aware of the presence of 
other bodies, before actual contact, but that it 
also has an accurate knowledge of the proper¬ 
ties of said bodies and is capable of passing 
unerring judgment upon them. 

To do this requires a penetrating individual 
intelligence, and that too of no mean order. 
(Our human excellence is mostly due to a little 
skill in organization.) 




WHAT I AM 


21 


Evidence is everywhere prominent to show 
that the most primary forms of matter possess 
individual intelligence; and that this intelli¬ 
gence advances proportionately with the prog¬ 
ress, or evolution, of the substance, thing, or 
person possessing it. 

I think I have shown enough to prove that 
life and intelligence develop hand in hand with 
material; that power and intelligence are quali¬ 
ties of matter, and that matter could not exist 
as it does, or develop to the present conditions, 
otherwise. 

If this is true, and also, that we are a product 
of evolution, or growth, then our life and intel¬ 
ligence are ours individually. We, and our 
fathers, are responsible for what we now are. 
We are self-sustaining, and self-acquiring, now 
and forever. Conditions at once both sensible 
and gratifying. 


CHAPTER III 


Let us now proceed to trace the progress of 
development and evolution. 

All matter is, as we have seen, to some 
extent capable of acting (exercising power) 
and of being acted upon. 

As the object of an act is always to accom¬ 
plish something it is quite evident that any¬ 
thing knowing enough to act must also know 
enough to realize somewhat the effect of an 
act, whether that act is beneficial or detrimental 
to its welfare. 

This power to distinguish right from wrong, 
with an inclination to profit thereby, is the 
keynote to progress. 

Anything of discretionary powers, as to 
some extent we have seen all matter to be, 
having the ability to discriminate between 
actions which are favorable and actions which 
are detrimental to its welfare, or existence, 
free to accept or reject, has evidently, within 
its grasp, the power to improve its condition. 

Possessing the knowledge and the power it 
becomes a question of free choice whether it 


WHAT I AM 


23 


will try to better its condition by exertion or 
whether it will lay dormant and indifferent. 


At first the progress of matter is apparently 
very slow; but between points of great distance 
the progress is discernible. 

For instance:—It is quite noticeable that the 
primary forms of matter are more rigid and 
exist for longer periods of time than sub¬ 
sequent formations; that each time matter 
changes its form, or organization, it advances 
from the inorganic toward the organic, draw¬ 
ing nearer to a mobile state; that before matter 
becomes eligible to enter the vegetable or 
animal kingdom it must forego its mineral 
lethargy, become highly mobile, resolve itself 
into a gas or liquid, or join in solution with 
such. 

In this mobile stage matter, although in 
many cases still possessing recognizable 
mineral traits, shows marked advancement in 
molecular power. 

Such particles are, comparatively, quick to 
move and sensitive when acted upon. They 
show increase of energy and eagerness to act. 
So eager, in fact, that matter at this stage is 
apt to become aggressive, overbearing as it 



24 


WHAT I AM 


were. This tendency is clearly shown in the 
corrosive ferocity of most chemicals. 


Free to move, these advanced, energetic 
molecules soon learn the art of self-locomotion. 
(An interesting illustration of molecular move¬ 
ment is the osmotic tendencies of liquids and 
gases.) 

From this on, progress, at least for the 
favored few, becomes much more rapid. 

Not content with individual motion, sym¬ 
pathetic molecules begin to unite so they may 
act in mass to accomplish a single purpose. 

Now, instead of individual warfare as before, 
this (protoplastic) formation completely wraps 
itself around its objects of pillage and robs 
them at leisure. 

With this great stride of intellectual unity 
and united purpose comes increased power to 
command, or influence, the actions of others. 

Molecules of less advancement but of great 
cohesive strength are now arranged about this 
monster (life cell) to still further increase its 
power and invulnerability. 

The lowest forms of vegetable and animal 
life are but a conglomerate assembly of these 
cells presided over by a mind unit represent¬ 
ing their collective intelligence. 



CHAPTER IV 


It is quite evident that the larger, more com¬ 
plex structures, met with in the higher stages 
of life, could not be constructed or managed 
by a mere aggregation of sympathetic cells. 

It is presumed, therefore, that the mind 
portions of these lower individuals, gradually 
freeing themselves from their material brethren, 
become spiritual; and form distinct spiritual 
individuals whose freedom and scope of per¬ 
ception fit them admirably for the management 
and construction of the higher, more complex 
material structures. 

This spirit individual, having passed through 
all the forms of cell developments, would be 
quite competent to select the cells best adapted 
to perform a given function. 

By selecting cells of great cohesive strength 
for the structural parts, those of great activity 
for the muscles, those of aggressive discrimi¬ 
nating propensities for the digestive, and those 
of sensitive impressional tendencies for the 
brain, ganglion, etc., each department would 
be almost self-operating. 

By connecting these departments by nerve 
telegraphy a very complicated body could be 


26 


WHAT I AM 


run effectually by merely administering a few 
general instructions. 


For instance, to repair the injury in case of a 
cut:—Given suitable material, the adjacent 
cells would know enough to reproduce them¬ 
selves and the ever-present spirit of construc¬ 
tion would know how to arrange them to heal 
the breach. 

Likewise, in the incubation of an egg: By 
the aid of a spirit of construction capable, 
under favorable conditions, of selecting and 
arranging the various cells into the different 
organs, the problem becomes simple and the 
mystery disappears. 

That so much constructive intelligence 
should appear in a spirit of such small dimen¬ 
sions does not seem so strange when we 
remember that, in all probability, this spirit 
has been practicing construction for thousands 
or perhaps millions of years, including its 
mineral experience. 


In the beginning mechanical construction is 
one of the first intellectual faculties developed, 



WHAT I AM 


27 


and continues, all through nature, as one of the 
most prominent features of progress, strength 
and comeliness. 

This is why “Beauty,” the emblazoned 
emblem of constructive perfection, appears so 
early in nature, with its pleasing bloom, and, 
later, appeals with such thrilling power, even 
to our bodies, as the coveted Goddess of the 
heart’s desire. 

Beauty is never wasted, for it must ever be 
a shining source of satisfaction as an expres¬ 
sion of the skill and completeness of its con¬ 
structor and possessor. 

Beauty, like virtue, is “Its own reward.” 


In the highest forms of animal existence 
there appears to be a division of the spirit 
power. The smaller spirit, the spirit of con¬ 
struction, builds and operates the body; while 
the larger, more advanced spirit, or portion of 
spirit, takes possession at birth, and acting 
mostly through the brain, dominates the 
general outward policy of the individual. 

The growth of a spirit, like that of cellular 
formations, seems to be by the addition or 
appropriation of units (and sometimes of larger 



28 


WHAT I AM 


individuals, in whole or in part) of similar 
refinement or education to those of the principal 
spirit. 

The object of incarnation for this great spirit 
is, presumably, to acquire increased power and 
effectiveness by the aid of a material memory 
and the use of the body, just as we profit by the 
help of written records and the acquisition of 
money and property. 

“Knowledge is power.” Without power we 
are nothing. With power (progressive power) 
we may accomplish anything. “Wisdom” 
comes from experience in the prudent hand¬ 
ling of power. Move and learn. Activity is 
the road of progress. 

Power, with the ability and opportunity to 
use it, is the most highly prized of all personal 
acquirements. The auxiliary power “Money” 
(sufficient for independence) raises us to a 
level with opposition, opens the door to oppor¬ 
tunity, invites confidence, and makes success 
more possible. 


As we advance mentally we have less and 
less use for muscular, or physical power, and 
more for the spiritual. 


WHAT I AM 


29 


Napoleon's great power lay in his ability to 
command or influence the actions of others 
spiritually; and not in the potency of muscle 
or his ability to buy. 

When we can direct the trend of affairs with 
such strength and contagious assurance that 
others acquiesce and gladly join with us for 
their well-being and general safety, then carnal 
strength is of little use to us. We may soon 
then cast off forever our fleshly bonds and soar 
free as a spirit. 

We may then direct our powers successfully 
to the better guidance of men, the influence of 
the elements (for the power that can control 
men will influence all intelligence to some 
extent), the better construction of planets, the 
general improvement or maintenance of the 
universe and spiritual life. 


CHAPTER V 


But, after all this, unless we can live in an 
atmosphere of love, all is empty strife, frailty 
and isolation. In fact, no one may attain these 
heights unless he can, somewhat at least, 
envelop himself and his undertakings within 
such an atmosphere. 

We are social beings; and union is the haven 
of our happiness. 

(Union means equality, not domination— 
loving cooperation, not slavery and authority.) 

A spirit can thrive only with the love and 
cooperation of others. 

Personal influence will be his only asset. 

A tyrant cannot exist as a spirit, because love 
and wisdom will be the only means of holding 
subjects. 


A spirit appears to have no definite form 
but, like a cloud or jelly-fish, assumes the 
shape best adapted to its present needs or 
occupation. 

A spirit will be recognized by its qualities 
rather than by its outward contour. 



WHAT I AM 


31 


A spirit grows, or increases in bulk, either 
by joint association with other spirits or by the 
absorption and assimilation of disorganized 
spiritual matter. 

When the affiliations are complete, the spirit 
will be similarly organized and efficient 
throughout its whole mass. 

The whole substance of a spirit feels the 
nature and quality of things; and dominates 
by the power of its will. 


A spirit develops or refines itself by inward 
organization and discipline; and grows large 
by unions and additions from without. 

A spirit is a social-executive, by nature, 
working only by and with others. 

It cannot, therefore, live an isolated life. 

Its object is to educate and organize until 
all may live easy, harmonious, and happy 
lives. 


The tendency of progress everywhere is to 
form fewer, larger, and more effective indi¬ 
viduals. 

When we have developed to such an extent 
that we can unite to form one individual of 




2 


WHAT I AM 


such perfect organism that each and all may 
fully realize his equal reward and equal impor¬ 
tance as links in the chain of order; and (like 
members of our present body) work willingly, 
as a perfect part of a perfect whole, then 
personal rivalry will cease and all will move 
harmoniously to the joy of all—to the “Glory 
of God.’' 


CHAPTER VI 


Our bodily death will cause no great up¬ 
heaval in the progress of life; nor change the 
general principles of living. 

The only great change will be in the new 
conditions and relations of things. 

Stripped of body and all adjunct powers of 
inflation and opacity our spirits will go forth 
clothed only in the halo of their virtues. 

There will be nothing to obscure our luster 
or in any way to misrepresent us. 

We will go forth guided by the all-seeing 
spiritual foresight and clairvoyance, and move 
by the compelling power of our will and the 
attractive power of our love and desires. 


We will have passed from a land of con¬ 
cealment and pretension to one of open truth 
and transparency:— 

From the use of five material organs of sense 
to clairvoyance and spiritual sensibility; 

From physical strength to mental and moral 
control; 

From applied force to suggestion; 



34 WHAT I AM 

From property ownership to social love and 
trust; 

From the power of hands and feet to that 
of heart and brain. 


Ideas are of spiritual origin. 

If, here on earth, a person makes himself felt 
mostly through the force of his ideas and the 
projected power of his aura or spiritual person¬ 
ality, how much more plainly must these spirit 
powers show themselves when discarnate. 

Here in the flesh, the human realizes as 
much or more from spiritual than he does from 
physical forces. 

Everything has to be first planned and 
directed by the spiritual power. 

Muscular movement is excited and directed 
by the spiritual will. 

The brain is merely a receiver and trans¬ 
mitter of impressions. A commutator between 
the spiritual and material worlds. 

It is said that “an educated man is one who 
can express his feelings.” 

In like manner, an educated spirit is one 
sensitive and intelligent enough to comprehend 
the nature of a thing by the impression he 
receives of it; and strong enough to hold these 
convictions and impress them upon others. 



WHAT I AM 


35 


The physical body furnishes the best possible 
conditions for the juvenile spirit to gain 
strength and knowledge by experience. 

The material body is constructed so that it 
may best receive and execute spiritual direction, 
to the mutual benefit of all concerned. The 
spirit directs, the body furnishes its power. 


Before we can succeed as a spirit we must 
know somewhat of the conditions that promote 
happiness and lead safely and soundly in that 
direction. 

Everything seeks guidance and promotion 
to better conditions. 

We have only to lead (wisely and gener¬ 
ously) to get willing support. 

If we lead right others must and will follow. 

To acquire permanent happiness will be our 
object there, as here. Our first and foremost 
duty is to be happy ourselves. 

Death will but change us from a narrow to 
a broader application of power. 


The same objective point is before us from 
the beginning to the end. 

Death will not change the goal to be won, 
or the nature of our spirit. 




36 


WHAT I AM 


We will, probably, proceed in the future 
much as we have in the past, which in a general 
sense is:— 

i st. To relieve and improve ourselves and 
our conditions; 

2nd. To increase our own power and 
popularity; 

3rd. To aid others. 


Local means and conditions will have 
changed somewhat— 

We will start fair; and, except for personal 
qualifications, equal. 

No one will inherit, or hold, commodity 
advantages. 

We will operate, man to man, by spiritual 
suasion only. Anything more than personal 
power must be that of direct popular sanction. 

There will be no “money power” to either 
aid or hinder us. 

Personal merit must win. 

Spiritual power is much more permanent 
than the physical. As we gain in stability the 
love element becomes more pronounced. 

It is delightful to feel that we can afford to 
be generous. 

What physical strength is to material things, 
mental force is to spiritual things. 



CHAPTER VII 


A spirit is born to command, an executive 
from first to last. 

Beginning with a small material body, or 
part of a body (sometimes leading spores, 
septic growths, diseases and even habits), the 
spirit gradually learns to operate one simple 
individual, and from that passes on and up to 
other and more complicated individuals. 

When it has run the course of material 
bodies it is supposed to have passed the experi¬ 
mental stage of life and is trustworthy for 
broader and higher fields. 


There appears to be a rarefied substance, or 
atmosphere, of a sensitive and intelligent 
nature, surrounding all bodies of matter. 

This atmosphere partakes of the character 
of said bodies and acts as a sort of feeler, or 
intelligencer, between them and other bodies. 

This atmosphere appears to have no special 
organization, but stretches out and back like 
an electric, or magnetic, aurora. 

This atmosphere is supposed to be an 
advanced stage of matter which, when further 



38 


WHAT I AM 


advanced and organized, goes to form the 
spirit proper. 

This atmosphere constitutes the basis of the 
food and building material of the spirit world, 
just as the more consolidated substance does 
of the material world. 


The physical body is to the spirit possessing 
it, not only a food producer, but a stronghold 
where physical forces are placed at its disposal 
for defense or conquest. 

Individuals of the lower grades universally 
furnish the food and protection for the higher. 


All bodies, of whatever class, appear to refine 
a certain amount of spiritual matter which 
either passes off or circulates about said indi¬ 
viduals as an element of personal magnetism 
and projective force. 

This rarefied substance appears to be capable 
of appropriation and assimilation by other 
spiritual bodies of a similar or higher order; 
and it is thus that spiritual life, of all classes, 
becomes self-supporting. 





WHAT I AM 


39 


We humans radiate a personal aura, or 
atmosphere, which is meat for other spirits, 
and it behooves us to maintain a positive men¬ 
tality to keep from being robbed. 

Potent people sometimes add to their affec¬ 
tive strength by mentally overpowering and 
scattering, or perhaps repolarizing and enlist¬ 
ing, the forces of others. 


A person should possess motive power in 
proportion to his executive ability to control 
and employ. 

Unbalanced conditions invariably lead to 
violence and excesses. 

Our property laws, unfortunately, make it 
possible for morally weak and ignorant people 
to possess much power, while better people 
have less. 

Spiritual law recognizes only personal quali¬ 
ties. 

A spirit’s power is limited to his personal 
ability to polarize and direct his own and out¬ 
side forces. 




40 


WHAT I AM 


The real, or positive forces of the spirit 
world are Love and Knowledge (Light and 
Action). 

Evil and ignorance are merely negative 
conditions (darkness and inaction). 

Evil has power to harm only the ignorant 
(by tempting and submerging). 


CHAPTER VIII 


Much discipline is necessary before we really 
know enough to “live and let live.” 

The infant spirit needs to be encased in a 
sensitive body, with hard material things about 
for him to butt against, until he learns caution 
in the handling of his great power, and has 
respect for little things. 

Nothing short of being knocked down, and 
the fearful pain of the bruise, could teach him 
respect for things below him. 

He must learn that others about him, and 
even things, have rights which he must respect 
or suffer terrible consequences. 

He must learn:— 

That—the members of his body are alive 
and intelligent; and should receive thoughtful 
care and not abuse; 

That personal purity and good health (physi¬ 
cal and spiritual) are worth more to him than 
all the world beside; 

That—he is responsible for his actions; 

That—pleasure dwells not in excesses and 
pretentious pomp, but in the light or purity 
and the touch of love; 

That excesses are ruinous; 


42 


WHAT I AM 


That it is inward discipline that elevates, 
and not position or outward show; 

That we get more from little things than 
we do from the great—more pain, more benefit; 

That open, not secret, methods are the ways 
of wisdom; 

That virtue, and not riches, is the hearth¬ 
stone of happiness. 


The source of knowledge is not in high 
places. 

The best the high has ever done is but a 
large, loose copy of the lower, increasing the 
freedom and the ease. 

Our life, our power, all we have and all we 
can have, comes from below. 

The “Tree of Life” grows upright; and life 
and strength come from below, although the 
fruit is picked from above by the higher 
generation. 

The king is supported by the peasant, the 
spirit by the flesh. 

If the tree continues to bear good fruit, it 
must receive care. 

A little thoughtful kindness and respect is 
due, where relations are close, to maintain 
healthy conditions and prevent open rupture. 



WHAT I AM 


43 


Greatness must ever respect detail; and yield 
full rights to the commoner. 


To fit it for master, a spirit should be bred 
in such close connection with material welfare 
that it will imbibe the principles of progress 
and delight only in open truth and the simple 
methods of right living. 

Happiness attends the observance of health¬ 
ful, natural laws; and scorns strained condi¬ 
tions and subterfuge. 


Wisdom rules the universe. 

The greatest of all knowledge is to know 
how to live. 

Virtue itself is the perfection arising from 
right living; and happiness is but the har¬ 
monious rhythm of perfection. 




CHAPTER IX 


Where deception is impossible, intrigue and 
presumption will have no place; but virtue will 
live and shine in very truth. 

When we have learned to live only in the 
ways of health and truth our feelings will be 
natural and the fulfilment of our every taste 
and desire will be but taking steps of present 
happiness toward future welfare. 

The true life is the easiest, simplest, happiest 
life possible (when once we have learned it). 

Truth delights in exposure. 

He who seeks the truth will live openly; 
and evil cannot come near him. 

Evil can only live in concealment. 


Where every evil thought will cast its 
shadow, deception will be impossible. 

Of course the transparency of the spirit 
world will not give us wisdom. 

It will merely expose the truth. 

We must know the right thing from the 
wrong thing or such clairvoyance will not 
help us. 



WHAT I AM 


45 


We must depend upon knowledge and ex¬ 
perience to extend and perfect our discernment. 

We must know the nature of a thing if we 
would see it clearly. 

We will perceive only the things with which 
we are familiar; and understand only that of 
which we have knowledge. 

Our ability to receive correct impressions 
will be directly proportional to our educated 
purity and refinement of spirit; and our power 
to impress others will depend upon the clearness 
of our knowledge, the definite character of our 
qualities, and the power of our spiritual will. 

The virtuous will recognize virtue; and the 
truth will be revealed to him who possesses 
the light of knowledge. 

We will perceive and cling to our own. 

We will go to our “Own place.” 


The “Gates of Eternal Life” are open; but 
we must know their favors when we see them 
and furnish the moral strength to push our¬ 
selves through. 

We must first learn the way and travel the 
road that leads to them. 

The “way” is in the direction of health 
(physical and spiritual). 



46 


WHAT I AM 


The “road” is the road of knowledge. To 
travel that road is to live open, self-directed, 
earnest lives, actively thoughtful for ourselves 
and others. 


We are not evil by nature. The fact that 
we still live and progress, in the face of so 
many difficulties, is proof of that. 

To love evil is but to court our own destruc¬ 
tion. 

We would be glad to do the right thing if 
we could; and knew what it was. 

We need strength and guidance. Knowledge 
gives power and throws light on dark places. 

Ignorance is our greatest foe. 

If we are to advance, concealment must 
cease; truth must triumph over ignorance and 
pretension. 

Unless, under the open searchlight of intelli¬ 
gence, we show beneficial and healthful quali¬ 
ties we cannot hope further to advance; but 
must turn back to improve our condition, or 
grow worse and become annihilated. 


In that place where truth presides and every 
intent and motive is clearly discernible to all, 




WHAT I AM 


47 


it is quite evident that the qualities of intelli¬ 
gence, love and magnanimity must predominate 
to gain us acceptance. 

We all seek benefits. Spiritual benefits 
come only through love. Love and sympathy 
are inspired by the discovery of virtues. To 
be of value we must possess valuable qualities. 

Nothing can long survive the ostracism of 
his fellows. 

Like seeks like. To live we must be desired 
of others. 

Spirits fertilize one another by social inter¬ 
course. 


We have all recognized the benefit of social 
contact with others. 

The aura or social atmosphere issued by a 
spirit (either incarnated or otherwise) appears 
to constitute a necessary food element for 
similar spirits. 

A free exchange of this fertilizing aura 
seems to be necessary to the thrift, if not the 
life, of the individual. 

A babe will hardly live without love; and 
a dearth of it will dwarf one spiritually and 
tend to make him vicious. 




48 


WHAT I AM 


Here in the flesh, the higher the grade of the 
individual the better care he takes of himself 
and the more he respects and values the respect 
of others. 

Love, like everything else, begins at home. 

Love and care for yourself that you may 
have something of value to offer others. 

We must radiate love to polarize and main¬ 
tain an effective atmosphere. 

Our stability and power in the spirit world 
will depend largely upon the strength of our 
own love; and the presence of our own worth 
to inspire the love of others. 

Love and trust will be the substantial basis 
of all well-being. 


In an atmosphere of perfect understanding, 
love cannot attach itself to pretension and 
wrong-doing. 

Deceit and ignorance cannot compete openly 
with virtue and wisdom. 

Evil and deceit must be denied. 

The good alone can live. 

No one would entertain evil if he fully 
realized what he was doing; or knew the future 
benefits and satisfaction of truth and virtue. 

Ignorance and weakness are the causes of 
evil and wrong-doing. 



WHAT I AM 


49 


The lasting joy that leads to Heaven is 
known only to fearless, uncompromising truth 
and virtue. 


A prime requisite of spiritual health and 
progress is to possess a clear conception of 
right and wrong so as to be quick to appreciate 
the good in things and to oppose the wrong. 

To realize the greatest benefits from above, 
from our Guardian Angels, we must so famil¬ 
iarize ourselves with truth that we can dis¬ 
tinguish it from imperfect suggestions. We 
must be cognizant of virtue and respectful to 
obtain outside aid. We must learn to live in 
truth, then we may unerringly recognize it— 
learn to correctly interpret our feelings and 
promptings. 


CHAPTER X 


Love is as necessary for advancement as for 
our maintenance. 

Nothing will long exist without love, and 
without love, enduring peace and happiness 
are unknown. 

Love is the power that unites. 

Every mineral compact, every combination 
of cells, every marriage of spirit with matter 
and every healthy union in animal or spiritual 
life is inspired by love and maintained by its 
comforting warmth and surety. 

The ‘Tower of attraction” (Gravitation) is 
the social power of material love. 

All natural compact is the result of love 
influence. 


All great individuals are universally made 
up of a combination of smaller ones. 

Until development reaches such a high stage 
that all can harmoniously blend into one 
perfect whole, each individual needs the sup¬ 
port of others. 



WHAT I AM 


51 


Love invites, or attracts, by offering the 
qualities or properties capable of fertilizing or 
aiding others. Love shines. 


Love savors of abundance. 

The stronger we are, and the more we have 
to give, the greater is our capacity for love. 

We love in proportion to our willingness and 
ability to benefit. 

He cannot love who has nothing to give. 

Equality of possessions aids social inter¬ 
course and love. 

Perfect love must be reciprocal; each party 
bountifully fulfilling the requirements of the 
other. 

Love wisely, prudently. Give where you 
can satisfy as well as benefit, or you may 
become exhausted and be cast aside. 


Wisdom (God) is the exhaustless loadstone 
of power, freedom, and love. It is the director 
and master of all things. 

Love is the conservative element—Feminine. 

Nothing gives us more pleasure than to 
excel, attain greater freedom, broaden our 



52 


WHAT I AM 


field of action and intellectual perception; but 
the mother of substantial happiness is love. 

In love dwells the safety of the universe. 
There is little peace or comfort outside its 
glowing portals. 

When all matter shall have become purified, 
or we will have developed out of reach or need 
of its guidance, then fear and progressive 
vigilance will have become obsolete and love 
will reign supreme. 


CHAPTER XI 


But, you ask, “where is God and His great 
‘Plan of Creation’?” There is no other plan 
of creation. 

All true power comes from below, works up 
through, and manifests itself in creations. 

Heaven and Hell are conditions, not places. 

(“The Kingdom of God is within you.”) 

God is the intelligence in everything and 
of everything; likewise (indirectly) material 
which is convertible into life and intelligence. 

We are God’s expressions, God’s productions, 
and contain God’s spirit and life which is ever 
supporting and pushing us onward. 

Have you ever, from the sullen depths of 
sudden despondency, felt a glow from within 
as though your heart was confidently smiling? 

For consoling, assuring support look to your 
own heart; there lie all the possibilities of 
your future. 

Of course, we may sometimes get comfort, 
assurance, and even guidance from above; but 
that is secondary. 



54 


WHAT I AM 


The high ideal can only be reached through 
the love and development of our own individual 
selves. 

All possible attainments within the scope of 
the creative power are ours through evolution, 
through prudent self-loving care. 

Do not weary at the immensity of the task; 
all happiness is not at the end. 

Calmly, confidently enjoy your present 
advanced position, and rejoice that you have 
the power within you to progress farther if 
you want to. 

Nothing can do you permanent injury now. 

There is nothing frail about your position. 

You have been progressing for millions of 
years, there is little possibility of stopping 
now. 


Why do we not remember somewhat of our 
former existence? Why? Because, what we 
call memory is only of temporary importance, 
affected by means of impressions upon a 
material organization; and must, therefore, 
die with the death of the organization. 

Instinct is spiritual memory. We exchange 
memory and precedent for knowledge to fulfil 
the requirements of the occasion. 



WHAT I AM 


55 


The ability to perceive, to know a thing 
when we see it, is all that is essential to us. 

When we know a thing thoroughly it matters 
not where, under what conditions or out of 
what primer we learned it. 

The fact that we have learned it and thereby 
acquired the resultant strength, or ability to 
perform, is all that is important. 


This acquired perception and the habit of 
action resulting therefrom (instinct) may be 
carried up with us through countless genera¬ 
tions. 

The cunning and methods of the fox and 
other animals are often still extant in the 
actions of men. 

A truth or habit once fully realized remains 
with us long. 

Let us then accumulate. Let us acquire 
good habits. Let us do things well and 
. thoughtfully. Do not hurry. Live true that 
your present may augment your future happi¬ 
ness. 

A few years are nothing to you. Your exist¬ 
ence and intelligence are prime and indestruc¬ 
tible. 

Your knowledge and powers are yours; and 
you cannot be permanently deprived of them 



56 


WHAT I AM 


except by your own consent or negligence. 
Your future is assured! 

Wait and smile. Refuse to be coerced. 


Live, kindly, from your own center. 

Starvation and deprivation are not half as 
bad as they are painted. 

Do not be frightened. 

You can be happy and thrifty with little if 
you but throw vanity away. 

At most, you can but die; and if conditions 
are so incurably bad that you cannot possibly 
live a healthy, harmless life otherwise, die and 
trust to better conditions next time. 

Better die than degenerate; or foster ill 
health within yourself or others. 

Death is only the dissolution of a love com¬ 
pact whose management has been confidently 
intrusted to your intelligence—Better, may be, 
dissolve than wreck it. 


Your body is composed of a multitude of 
lesser individuals whose future welfare has 
been lovingly placed under your management. 
They are intelligent and speak to you through 
your feelings and tastes. 




WHAT I AM 


57 


They are your best friends. Learn to respect 
them and minister intelligently to their wants 
and limitations. 

Do not unnecessarily dull their voices with 
morphine and drugs, mislead them with stimu¬ 
lants, or unthinkingly overtax their strength 
and endurance by intemperate indulgences or 
recklessly striving for some outside bauble of 
wealth or fame. 

A true life has little to do with riches. 
Learn to live. 

How to live is the all-important problem, in 
this body and in all bodies. 

Do not be downhearted. It should be fun 
to live. 


What you do not accomplish in this body 
you may in the next. 

If you deserve them, you will find bodies 
enough, precious adjuncts though they be, and 
will, undoubtedly, have to appear in several 
before you have passed through all the stages 
and learned all that earth can teach. 

Let us understand the importance of our 
bodies— 

That they form habits and acquire tastes; 

That upon their condition largely depends 
our earthly strength and enjoyment; 



58 


WHAT I AM 


That to receive benefits through them is the 
object of incarnation. 

Let us guard them zealously, develop them 
carefully, and keep them clean and undefiled 
so that we may feel good and enjoy living. 

Yes, enjoy being alive! Desire to be happy. 
Enjoy being healthy and clean. 

Enjoy the exultant potency of a virtuous, 
well-kept body. 

Enjoy being a human; and moving unchal¬ 
lenged, or perhaps approved, among such bright 
glowing wonders of beauty, power, and intelli¬ 
gence. 

Enjoy, socially, the clear, incorruptible purity 
and beauty of the things around you. 

Enjoy the oneness and good fellowship of all 
life. 

Unselfishly enjoy love, equality, and fair 
dealing; together with your willing ability to 
champion the same. 

Enjoy your strength, your freedom, yourself. 

Healthfully enjoy beauty, and the privilege 
to live, love, and conquer through all time. 

Enjoy the love and confidence of everything 
(when you can afford it). 

Enjoy your ability to live happily and honor¬ 
ably now and forever. 


CHAPTER XII 


Permanence lies in moderation. Learn even 
to enjoy moderately, wisely. 

Refrain from jealousy. Do not envy, but 
project your own force, positively, yet unos¬ 
tentatiously, and you will win. 

Success is the road to Heaven—climb. 

Good health will reward right living; throw 
your attention forward, persistently turn to the 
sunshine of the path of life. 

Avoid extremes. 

The motive power of a Napoleon coupled 
with the magnanimity of a Saint may still lack 
the simple virtues necessary to promote good 
health and personal enjoyment. 

Completeness is the fountain of joy. 


Recognize general equality and avoid covet¬ 
ousness, “For whosoever will save his life shall 
lose it”—be charitable—love. 

Love not with the covetous desire of the 
conqueror, the robber, the coquette, or the 
trader; but with the love that gives and asks 
not, except the promotion and thrift of its 
subjects. 



60 


WHAT I AM 


It is such love that puts life into society and 
makes friendship worthy of its name. 

A true gift of love, however unconsciously 
given, will never forget its lineage. 

We have little to fear aside from the effect of 
our vanities and covetous rivalries. A little 
modest love and sense of equality will cure 
both. 

Why pretend to be that which we are not, 
when a natural position would be so much 
more profitable to us? 


Vanity is hysteria of incompetency. An 
attempt to force the recognition of latent 
supremacy. 

Vanity is a blind to prevent others from 
discovering our shortcomings and deficiencies. 

Vanity is caused by an undeveloped and over¬ 
sensitive personal condition, excited usually by 
either a surplus or deficit of worldly effects. 

It is relieved by financial equality; and cured 
by personal advancement in practical knowl¬ 
edge until we are, or can be, that which we 
feel we should be. 

This will place us practically superior to 
either riches or poverty. A position of equality 
and ease. 



WHAT I AM 


61 


If riches were not damaging to us, it would 
be hardly worth our while to seek them. 

Riches at best are of doubtful benefit; and 
everything will come in time. 

By the nature of progress we may have 
everything in time. There can be no such 
thing as permanent superiority. In time we 
must pass through all stages. 

Why not, then, throw fear to the winds. We 
are bred of God and God inspired. (Listen 
for that “Still, small voice.”) We have the 
environments of a God. We have but to use 
them to make them ours. Let us enjoy our¬ 
selves with the composure of a God. 


As far as “place” is concerned, there could 
be no place better fitted to the needs and 
enjoyments of men than this Earth. 

Cast aside the vanities and mistakes of men 
and look about you with the eye of an artist. 
Can you imagine anything more beautiful or a 
Heaven more perfect? Use it. 

Cast aside vanity and live! 

Why such reverence for things out of reach. 

Have you learned everything possible from 
your present surroundings? There is nothing 
gained by skipping lessons. 



62 


WHAT I AM 


It is neglect of these early lessons that makes 
our future life so difficult and unsatisfactory. 

The power for future spiritual advancement 
is acquired here in the handling of material 
things. 

In a physical body we must learn the initial 
inspiration of action and how to direct and con¬ 
trol it. 

There is no possible evasion. We must learn 
things ourselves or sink into oblivion. 

Rudimental thoroughness fortifies future 
happiness and success. 

The great school is “Actual Contact” and 
the “Laying on of Hands.” 

Unfortunately, under our present laws, the 
supremacy of wealth puts personal effort in 
disgrace. 


Free access to property, and the privilege 
to provide for himself by independent labor, 
was the gift to man from the Creator. 

These rights are fundamental. Society 
should build upon, protect, and cherish them; 
but never destroy them. 

Property must not be monopolized; and 
labor enslaved and subjugated to its interests. 

The rights of labor are of paramount impor¬ 
tance. 



WHAT I AM 


63 


It is labor (action of mind and body) that 
creates, and not capital. 

Through labor comes everything that tends 
to better and uplift humanity—purity, sanity, 
prudence. 

The supremacy of property tends in the 
opposite direction—to idleness, subterfuge, and 
imperialism. 


The monopoly of wealth, and the privileges 
and licenses allowed it, has created a privileged 
aristocracy, enslaved the people by denying 
them free access to property, laughed at justice 
and equality, made idleness and intrigue profit¬ 
able and honorable instead of labor and 
honesty, and filled the downward path with 
putrid wrecks of misguided innocence, moral 
corruption, incompetency, and spiritual infi¬ 
delity. 


With the heart of church and state fired with 
a lust for gold, there is little hope for either 
justice or morality. 

Infidelity and pretension will predominate. 

Uncommon financial success (monopoly) is 
inseparable from subterfuge and unfairness. 



64 


WHAT I AM 


Corruption and general unsoundness must 
follow. 

This calamity can be prevented only by 
striking at the root of the evil. 

Monopoly must be prevented and property 
deprived of its unnatural advantages. 

King Gold must be dethroned. 


Discontinue private inheritance, deprive 
surplus wealth of earning power; and live in 
your own right. 

Not the soft trappings of luxury or the 
scepter of office, but practical, self-competent, 
personal worth is the passport to Heaven. 


We will hardly need a better Heaven than 
competent self-support, without vanity. 

Let us legislate so that the average man can 
live honest and unhumiliated. 

Reward personal effort—not “vested rights.” 
A surplus is, of itself, reward enough. 




WHAT I AM 


65 


Why let vanity ruin ease and truth, or pre¬ 
tension destroy love and equality ? 

Why strive for things we do not want ? 

Why seek power and conditions that corrupt 
and poison both ourselves and others ? 

Domination is usurpation. 

Tyrants do not benefit. 

True benefits come from below. 

Freedom must be self-supported. We cannot 
enjoy it until we have earned it. 

There is no short cut to happiness, but there 
is a long one. 


Why yearn for things ahead, that perhaps 
as yet we are not fitted to receive? It will be 
time enough to enjoy them when we get to 
them. 

Looking back we may see others as unhappy 
because they have not as much as we. Why 
continue in this tear-stained farce? 

What do we fear? or what do we expect 
to achieve? 


Is it the disgrace of labor that we shun ? 
There would seem to be little else for us to 
fear. 




66 


WHAT I AM 


Others about us, with much less ability than 
we, manage to live. If they can live (without 
a bank account) through all their hard times, 
misfortunes, and disadvantages, surely we need 
not worry. 


If labor appears to be humiliating and ill 
paid, it is because of the supremacy of property. 
Things have become perverted. 

Property ownership has assumed the pro¬ 
portions of sovereignty, while labor has become 
a supplicant to its favor. 

Labor should be king. 

The powers of ownership are artificial, fiat. 

Labor is the only real power. 

Money is a dead thing; merely the symbol 
of power. 

Labor creates and earns all that is earned; 
and should receive the benefits of it—just that, 
no more and no less. 

Possessing advantages does not give us the 
right to take the advantage of others. 

No one has the right to monopolize and 
collect usury upon common resources, or the 
tools of industry. 



WHAT I AM 


67 


The right of labor to enter upon and use 
sufficient property to procure a living is funda¬ 
mental and unimpeachable. 


To place ownership superior to labor and 
allow it to dictate terms and assume the incre¬ 
ments, makes people inferior to property, robs 
labor of its individuality and just rights, upholds 
unfairness, confuses our ideas of value, and 
causes us to lose faith in “eternal justice” and 
reward for honesty and right living. 

Labor is our only hope for present happiness 
or future welfare. Advancement must come 
through independent labor. 

Its honor is the salvation of mankind; its 
subjugation their bane. 

Labor is our only means of progress, present 
or future, here or in the spirit world. 


A certain amount of property is helpful and 
necessary to our welfare and existence. 

A man should be practically compelled to 
possess the necessary means for earning a 
living. 




68 


WHAT I AM 


An over-abundance of riches often lifts us 
out of our sphere of usefulness, and renders us 
either idle or dangerous, or both. 

Necessity, on the other hand, often acts as 
a spur of inspiration to quicken and raise us 
to higher levels. 

Of course, the necessity should not be too 
severe or long drawn. 

A person should always be able to demand 
an opportunity to support himself, as per right 
of citizenship. 


An over-abundance of money is damaging. 

It gives us unnatural powers and puts us 
in an unnatural position. 

It establishes false gods, “For where your 
treasure is there will your heart be also.” 

We should keep our feet upon the ground. 

Not the surplus product, but the ability to 
earn, is what we should pride ourselves upon. 

Not by furnishing the fruits, but by making 
them accessible, do we benefit humanity. 

Existence is founded upon earning power 
and not upon generosity. 




WHAT I AM 


69 


The business life based upon “investment” 
and the collection of usury (interest) is 
absorptive. 

The life of earning, or labor, is creative. 

They face in opposite directions. 

One rides above and studies means to possess 
the surplus products; while the other, humili¬ 
ated, works grudgingly below. 

Not until equality is established, not until 
this pilfering ceases, and all eyes are turned 
in one direction, by the death of usury and 
private feudalism, will peace reign and laws 
be made and executed in justice to the common 
weal. 


A life of spending (merely ordering the 
things we want) is unnatural. It is just the 
reverse of what it should be. 

It consumes but does not create. It points 
downward instead of upward. Its feet are in 
the air. 

It is based upon nothing. 

It is septic by nature. 

It becomes much more attached to form and 
position than to worth and usefulness. 

Its methods are assuming and pretentious. 

Right is his who can possess and hold. 



70 WHAT I AM 

Such a life is death to truth, justice, and 
equality. 

It has no essential thing to live for, no real 
needs to supply, so fails to perceive the things 
of most importance, the mainsprings of per¬ 
petuation. 


The profligacy of spending money is appar¬ 
ent. 

A life without labor is too far removed from 
the necessity for action, and the cost of living, 
to be either instructive or healthful. 

What we need is not exalted ownership and 
approved concessions, but practical, universal 
self-support — hands off — and cooperation 
where strength is required. 

The best of all entertainment is “earning a 
living.” 

What we need, and all we need, is an equal 
and open guarantee of opportunity, with full 
and sure returns for desirable products of 
personal service or industry. 

Riches will neither give us spiritual ideas 
nor bodily strength. 

We must place our confidence higher. 



CHAPTER XIII 


To safeguard our future with deposits of 
money is to discredit our spiritual powers; 
and rob them of an opportunity to assert 
themselves. 

There is no life more enlightening and, in 
the end, more satisfactory than that which 
depends upon its own powers to guide and 
provide for its future. 

Of course, this does not mean that we should 
never lay up store for the future; but that we 
should do so only when we feel that it is the 
thing to do, and stop when it becomes a 
drudgery to us—when we feel that “some 
way” it is unnecessary, or that something else 
would be more agreeable and better for us. 


The quality of spiritual prophecy and inter¬ 
pretation of our “feelings” is worthy of 
development. 

All things, even conditions, have an influ¬ 
ence that can be felt. 

Penetration of mind is but the ability of the 
brain to receive and transmit the promptings 
of spiritual things, or spiritual ideals. 



72 


WHAT I AM 


Our “heart” and aura are, in some cases, 
more sensible than our brain. 

These are receptive and telegraphic, or 
clairvoyant—powers entirely distinct from 
reason and imagination. 

Reason is the attempt of the spirit to reach 
conclusions of fact by comparing its knowledge, 
and the memory records of the brain, with 
present conditions. While imagination is an 
attempt to predict what might be from what is. 


“Doing things” is but the effort of the spirit 
to inspire action and direct it in conformity 
with its will. 

Real power is the ability to inspire and 
direct action. 

It is only by being able to express our ideas, 
and test them by action, that we become com¬ 
petent and possess true knowledge and power. 

Spiritual knowledge and ability to inspire 
action is the only thing of permanent value— 
the only thing we can take with us. 

It is this, previously acquired ability, that 
constitutes genius. 

It is thus that the spirit of one person, at 
birth, may be superior to that of another. 




WHAT I AM 


73 


What we call “luck” is usually due to 
spiritual interference or spiritual foresight. 

A lucky man is he whose brain can best 
interpret spiritual promptings and conditions. 

These promptings may be from his own 
spirit, from an outside spirit, or from the 
conditions generally. 


How often have we been saved from im¬ 
pending danger by just a “hair’s breadth,” or 
done things, unconsciously, just in the “nick 
of time”? 

Mere chance-luck could not possibly have 
thus aided us so often. 

It was spiritual intervention that came to 
our rescue. 


Our spiritual powers are able to protect and 
guide us, under all ordinary circumstances, if 
we but learn to read and heed their promptings. 

Labor under such guidance is enlightening 
and strengthening. 

It is not labor itself but the conditions under 
which we labor that makes it irksome. 




74 


WHAT I AM 


We should avoid drudgery and seek to assert 
ourselves by stamping our individuality upon 
everything we do. 

Outside domination is the bane of progress. 

Work selected and directed by our own 
spiritual intelligence is pleasing and enlighten¬ 
ing. 

We should do the things that are the most 
pleasing to us. 

If what you are doing appears unprofitable 
and depressing, refuse longer to do it; and let 
come what will come. Presently to perform 
this same thing will be a pleasure to you. 

Profoundly respect yourself, as well as 
others, and love will set you free. 

Do not judge, but study. 


CHAPTER XIV 


To deprive surplus capital of earning power 
and reward personal effort, should be the trend 
of legislation. 

The office of government should be— 

To uphold equality and insure fair dealing; 

To assist the weak and discipline all; 

To make living easy and honorable by 
guaranteeing free and equal opportunities to 
every one; 

To restrict excessive, personal accumulations 
of property—and possess such positions, or 
business, as admit of collective spoliation or 
control; 

To make domineering oversight and the 
right to special advantages, such as the inherit¬ 
ance of property or position, practically impos¬ 
sible. 


Democracy seeks not exclusive privileges or 
exceptional rewards. 

Reward usefulness, aside from opportunity 
or position, and all men become practically 
equal. 



76 WHAT I AM 

General equality works civic ease and honor. 


Let us fully realize what and where we are. 

Fearfully, step by step, up through bewilder¬ 
ing mazes of struggling life—mineral, vege¬ 
table, and animal—we have climbed, arriving at 
last to this, our present exalted position of 
beauty, power, and freedom. 

Having acquired so much and risen to such 
heights, it would be cowardly and sacrilegious 
in us to use our great power to grasp and 
hold all we can, or longer to doubt our ability to 
get what we need as we go along. 

Having guided us so well in the past, our 
spiritual powers are surely entitled to our con¬ 
fidence for the future. 

The spiritual is the higher element. To 
advance is to increase its powers. 

To place our confidence in material power is 
to dethrone the spiritual. 

This must lead to spiritual depravity and 
depression. Health demands spiritual suprem¬ 
acy. 

Our business here is to learn and move up; 
and not to entrench and dictate. Advancement 


WHAT I AM 


77 


must come through initiative personal effort. 
Let us keep the conditions as favorable as 
possible. 

To trust to our spiritual powers to predict 
our future wants, and plan to supply our needs 
at the opportune time, is the most inspiring, 
happy, and profitable life. 

To strive for more than we need would be 
but to dedicate our powers to oppression and 
robbery. We should live worthier and happier 
lives. 

He who oppresses or poisons others forfeits 
his right to exist. 

The object of life is to turn out a strong, 
self-supporting, self-governing, perfect spirit. 


From the earliest stages of existence the 
power has been ours to live or die as we 
choose. 

We may live clean and struggle to progress 
or we may retrograde and cease to advance 
through excesses, indifference, and wrong¬ 
doing. 

Ahead of one system is health and happi¬ 
ness. Ahead of the other is, surely, sickness, 
misery, and death. These are results that, in 
the long run, there is no such thing as evading. 


Lore. 



78 


WHAT I AM 


We live and struggle to progress 

BECAUSE WE ARE BETTER AND HAPPIER FOR 

so doing. This is the object of living. 
Would you have it otherwise? Would you, 
could you ask for more? 



















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